is Farab. 'Tis true the pofterity of Ifmael are Arabs: but then they are particularly called Arabes adfcititii, fuit enim Ifmael ortu et linguâ Hebræus. And his defcendants are to this day particularly diftinguished by the name of Wild Arabs. As to the opinion that the Arabick is a language of but about 1100 years standing, it is rather too trifling to be ferioully argued. For as Mahomet found moft of his laws already prepared to his hands by the long pre-continued obfervation of them, fo he certainly found a language, which may have been improved in and fince his time; for there were before him many excellent poets, hiftorians, and philofophers. There is mention made of fome Arabians at Ferufalem, men perhaps of fome trade and confequence, who amongst others were witneffes of the effect of the Holy Ghoft's descent upon the Apoftles and Difciples. And they were filled with the Holy Ghoft, and begun to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerufalem Jews, devout men, out of every nation under heaven. Now when this was noifed abroad, the multitude came together, and were confounded, becaufe that every man heard them fpeak in his own language.Parthians and ElamitesCretes and ARABIANS. Acts ii. 4, 5, 6, 9, 11. Nor can it be proved, that these Arabians did not speak the fame language that their children do now. Mahomet was in himfelf too illiterate to attempt a thorough reformation: he brought them indeed from idolatry or the worship of the ftars, for they were Sabaans, and by his courage and infinuating address procured to himself followers, and was thereby the better able to carry on his schemes. But furely an alteration in language is not neceffarily connected with a reformation in religion. And that we in these western parts of * Vide Millii differtationem primam de Mahommedifmo ante Mahommedem. the world were not fooner acquainted with the Arabick, was not owing, as is alledged, to their ftupidity or the novelty of the tongue itself; but is rather to be accounted for, partly from the little commerce that fubfifted between them and us thro' their diftance from us, and partly thro' the want of learning in our own countries. * The most violent Anti-Arabian cannot but acknowledge of what service this language is in explaining those words but once used that occur in the Holy Bible. Nay if we even look into the derivation of many of those words that frequently occur, and whose Radixes are still pretended to be preferved in the Hebrew, how forced are they, and often how contrary to the conftruction of the word. Some instances of which we have in Ockley's Introduction to the Oriental languages, p. 119. And many more may easily be brought by any one, who is but a little converfant in thefe ftudies. From what Hebrew Root for inftance will you derive the famous word SHILOH? To go no farther, moft of those words that we meet with in the first chapter of Genefis, have their power ftill preferved, and are to be derived from words of the fame fignification in the Arabick. The Hebrew Bible is the only pure Hebrew now remain◄ ing. Words therefore of a dubious or obfcure fignification are to be determined by the analogy they bear to other dialects. And where can we better apply ourselves in these cafes than to the Arabick, which still retains so many of them unchanged and uncorrupted. The Hebrew language boasts of the uniformity and eafinefs of her Grammar Rules: but with much greater reason may the Arabick pride itself on that fcore; there being fewer exceptions to general rules in that, than in any other * Perhaps this argument, when fully confidered, will, if it proves any thing, prove too much. About the year 1610 Pope Pius's Bull informs us of the neglect of all Oriental learning, even in the feveral Univerfities of Europe. language language whatever. The three quiefcent vowels with their several canons may at first startle and perplex the learner,— Hoc opus, hic labor,but they may be mastered by time and industry. And tho' the attaining what is called a perfec knowledge of it may be attended with fome trouble and difficulty, yet that should not deter us entirely from applying ourselves to the study of it. In magnis voluiffe fat eft. Every one cannot expect to be a fecond Pococke. Enough may easily be attained to illuftrate and explain the Hebrew: and he has little pretenfions to the name of a scholar, who will not be at fome pains to acquire that character. Far be that character from thofe, who thro' the affectation of mere polite learning despise others, who think it worth their while to employ themselves in these ftudies. To fuch cenfurers one may answer in the words of the learned Reland. An ergo nulla eft utilitas linguæ Arabica, ut multi opinantur? Non, dicam. Ergo ftultiffimi fuerunt illi viri, qui ei addifcendæ & promovendæ tam fedulam navarunt operam Pocockius, Bochartus, Erpenius, Golius, Hottingerus et alii. Many of the ancient Latin and Greek authors, which are loft to us, are preferved in the books and libraries of the Arabians. Several of our medicinal and chemical terms, as Elixir, Syrup, Rob, Julap, and others, together with that common expreffion Adept, are derivable from the fame words in Arabick. * The copioufnefs of this language is another no small recommendation of it, one word being often fo full and expreffive as to denote a whole fentence. But it would exceed the bounds of our Miscellany to enlarge upon every favourable circumftance. * Vide Hunt de Antiquitate, &c. Linguæ Arabica. We We of this Univerfity have the greateft encouragement to encite in us a love for this fludy. We have the benefit of a most learned Profeffor to apply to, who is as willing as he is able to inftruct us. We have befides the advantage of a noble collection of Arabick books and manufcripts given us by our great patron and benefactor Archbishop Laud and others. I fhall conclude with thofe well known words of Dr. Pococke. Meritò vobis commendatum reddat linguæ Arabicæ ftudium vel unus hic ejus ufus, quo Hebraica tam feliciter ancillatur. Quàm latè pateat per totam humanioris literaturæ Encyclopædiam ejus ufus, fatebuntur multi, qui quid ullâ ex parte Theologia ftudiofis conferat, planè dubitant. Ego verò, fi quid fentiam, Theologo adeò utilem exiftimo, ut fi textum Hebraicum aliquando penitiùs excutere neceffarium ducat, ea fine manifesto veritatis præjudicio, ne dicam difpendio, carere non poffit. HO of, has never yet been justly defined. It is a kind of Chameleon, which affumes a different colour in different fituations. In a woman it is chastity, and in a foldier valour. While we endeavour to afcertain its properties, it rifes in a new fhape: we are going perhaps to draw its picture from the heart of an hero, and it catches our eyes in the delicacy of a Clariffa: till at laft wearied with obferving its operations thro' fo many characters, we give up the pursuit without ever lofing fight of the game. I own it an arduous undertaking to attempt fixing this volatile fpirit; to venture upon a fubject where fo many have been been bewildered; and to attempt in an effay the nature of a science which is the darling of the polite and gay, and has been long an ænigma to the learned and contemplative. How much fhall I difappoint the men of gallantry without reafon, of daring without courage, of nice punctilio without common decency,-the women of exactness in their play-debts without charity to their neighbours,—and all the other votaries of falfe HONOUR, when I prefume to affirm, that the principle of true HONOUR iS-RELIGION. When HONOUR is eftablished upon this foundation, it ftrikes its root into the very centre, and extends its branches to heaven. Its ornaments are intrinfically valuable, and its effential properties lovely and engaging. The folid excellencies of virtue are adorned with all the graces that affability and true politenefs can bestow; and thofe graces of affability and politeness are confirmed and made durable by the more important excellencies of virtue. To prove that real HONOUR has its rife from RELIGION, we need only confider those points in which the nicety of it is allowed to be more particularly confpicuous: and if these are all naturally contained in RELIGION when improved to their highest perfection, it must neceffarily follow, that RELIGION certainly comprehends HONOUR in its most refined state; or in other words, that HONOUR is then moft real and illuftrious, when it has RELIGION for its bafis. Among the efforts of HONOUR there is none more univerfally admired than the noble fortitude of the hero, who maintains his poft against the united force and artifice of his enemy; who prefers his character of intrepidity to the prefervation of his life; and tho' many opportunities might offer of retaining the one by abandoning the other, chufes rather to fall valiantly in the fation where his military duty has placed him, than to lengthen out a life without glory, and gradually fall into oblivion, even fooner than into his grave. Such a behaviour is undoubtedly brave: it has HONOUR for |